ɛɛ.. dóoènù k' a tàa nun, kɛ́ɛnù máamasɔrɔ

The other married her, his grand grandfather (he is talking about the grand grand father of Kerno Umar, inhabintant of Kurupanpa, who is standing at the back, with a white had and a brown shawl over his white shirt)

kɛ́ɛnù máamasɔrɔ nin Sàati Mála, anu gɛ̀rɛta mànsáyà fɛ, ha̋a anu kɔ̀rita

his grand grand father and Saati Mala, they fought for power till they were tired.

ɓá ma le ma nɔ́ɔ-len de nun ma kɔ́lɔnizɛ-len tìbáabuènù nin fúlan' de bólo

We were colonized by white people and Fulbe.

ma le n de ɔn bi mín máanditɛ-len, n bi wo le fɔ́ɔ-la wo yen

We, that what I remember is that what I tell to you.

ma i pɔ̀ɔrɛ́ɛ̀ sírɛ, ma i nùmúyà kɛ́ɛ, hári ma i wo főo máa-la le nun, kɔ̀nɔ ma nɔ́ɔ-len de nun nɔn hári

We wood remove the bark from the rubber tree, we were smiths, we did all this, but we were subdued.

ɛɛ n sàɲɛ́ɛ̀n' báti mín sɔ̀tɔ, n bát' a sɔ̀tɔ yan sàn bíwɔ́rɔwila a nin kɔ̀nɔntɔ

the age that I have now, it is seventy nine.

fáyida, n bi bíságiɲɛ̀ le tɔ, fáyida

I'm almost in the eighties.

kɔ̀nɔ n bi mín máanditɛ-len nun yan, hári ma béle tɔ-sɔ̀tɔ-len

That what I remembered, it's that before we were not in a good position.

an si nàa, an si ma la-bɔ́ɔ, fóndo kólo ɛɛ.. sìise kíli, sìisé, nìngi, bàá, túlu

They used to come and take from us fonio, eggs, chicken, cows, sheep, oil

an ni ma la-róndi tùgun ma ni tága, an tàran

They made us carry it, we would go and find them

pɔ̀ɔrɛ́ɛ̀ sírɛ, ma n' tága, an tára

The rubber, we would go to them (to Fulbe)

wo le tóo-ta háa

It was so until

n de dòn-na lármɛ tɔ wáttè mín tɔ, hári won tùma, Sɛ́ɛku Tùrɛ́ dɛ̀pitɛ́ɛ̀ le

At the time when I went to army and the time whe Seku Ture was a deputy.

hári hàyi dɛ́pitɛya, a m' a sɔ̀tɔ, a tùgun hári a máa dɛ̀pitɛ́ya sɔ̀tɔ

he hand't become a deputy yet, fact.

hári a máa dɛ̀pitɛ́ya sɔ̀tɔ, háray ɔ̀ya.. Jánwaadɔ..

he was not a deputy yes, at that time Janwaado

Jánwaadɔ le mànsaya-len nun ɔn tùma

At that time it was Janwado who was the governor.

kɔ̀nɔ ma le y' a la-bìta-la Tínbɔ lè nun

But we were in Timbo (lit. "we would anser to the name of Timbo").

mhm

Yes.

ma si dònéè róndi yan, ma n' a wà Tínbɔ, ma n' a wà Bálɛ, ma n' a dòni Máamu

We used to carry weights, we went to Timbo, we went to Bale, and we carried it to Mamu.

mhm

Yes.

hári ɔn tùma, ma i wo le máa-la

At that time we did that.

ɛɛ n bi dòn-na sɛ́rvisɛ̀ là wáttuè mín tɔ, n de k' a fɔ́lɔ le nun yan, n ka sɛ́ppi háa ma kée-ta Kíndiya

when I started the army service, I started from here and went on foot to Kindiya.

wo kèɲɛ́ɛ̀nù

by your feet

ma kèɲɛ́ɛ̀ là

by our feet

mhm

Yes.

wo máata sɛ́nkant

it was in the year fifty

mílnɛfsansɛnkant

in 1950.

mílnɛfsansɛnkant

in 1950

wo k' a wà.. wo k' a fɔ́lɔ yan wo sɛ́ppita háa Kíndiya

You went, you started and you went on foot till Kindiya.

ma k' a sɛ́ppi, ma sɛ́ppi-ta, ma táata Máamu, Máamu káànù ka ma bóloka ɲɔ́ɔ, kó ma n' a wà Kíndiya, ma bìla-ta kúluɲɛ̀ tɔ, kúluɲɛ̀ páanɛ-ta

We went on foot, we came to Mamu, the people of Mamu left them there and told them to go to Kindiya, we took a train, but it broke down.

ɓá a ti páanɛ, ma jìgi-ta, ma s' a.. ma táata ma kèɲɛ́ɛ̀ là háa Kíndiya fàɲɛ́ɛ̀ tɔ

when it broke down, we went out and went on foot to Kindiya.

mhm!

yes

wo la kìnáà bi wálè kɛ́ɛ-la nun ye wáttuè mín tɔ, ɓá hári an kɔ́lɔnizɛ-len nɔ̀ɔyáà b' anu kùnma nun

At the time when your parents worked, it was the time of colonization.

mhm

Yes.

an na dámuènù, an b' a tàa-la nun an bólo le, káa káma le nun, ɓá a bi tàa-la le an bólo nun fɔ̀rsɛ́ le nun

Their food, did they take it from them, or how? they took it from the because it was forced.

a bi táa-la le an bólon nun fɔ̀rsɛ́ le

It was taken from them, it was forced.

ani y' a fɔ́ɔ-la le, i le mín bɛ̀rɛ́ɛ̀ b' i bólo, an n' a fɔ́ɔ i ni kùn sàba máa kùn náani ɛɛ.. súman

They would say that, the little that you have, you have to measure three or four meausures.

wo ni láa sɛ́ntuè tɔ, sáŋasaŋa-nden de dáa-la nun

it was put into "sentue" (Maka doesn't know the word, sort of basket probably), at that time the baskets sangasanga were made.

wo sáŋasaŋannɛ̀nù mán dáa, a i láa-la wo le tɔ, kà gúnbanbè fíta láa i n' a róndi, i n' a wà

When this baskets are made, it was put there, and the leaves of gunbanbe were put there adn you would put it on your head an go.

i mán tága Tínbɔ, màgasáɲɛ̀ bi ɲɔ́ɔ, i n' a láa sáaku máa de̋, i n' a la-bòyi ɲɔ́ɔ

When you go to Timbo, there is a center, you put it not in bags, you threw it there.

i ni nàa

you come back

si an n' a fɛ́lɛ, si tàranta, a bá' tìɲa kílà là, háray i le ɔn i ti wálè sɔ̀tɔ, si i kálabantɛ máa. i i kálabantɛ le nɔn, a si máa, i ni i dɛ́bruyɛ ɲɔ́ɔ là, háray fɛ̋nfɛn máa máa

If they look and see that it had spoiled in the road, that you had problems, if you're a resistant person. I you are a resistant person, you would settle it and nothing would be done.

ma y' a dòn-na ma kèɲɛ́ɛ̀n' de là nɔn, ɔ́tɔ béle

we transported it by our feet, there were no cars

ɛɛ ɔ́tɔ béle, wɛ́lɔ béle, móto béle, ma i táa-la ma kèɲɛ́ɛ̀ le là nun

there were no cars, no bycicles, no motorcycle, we went on our feet.

háa ma ni kée ɲɔ́ɔ là

to come there.

bon, i si nìngéè tùgun tàa, i n' a dòni Tínbɔ, máa bàâ, máa sìiséè, i n' a dòni ɲɔ́ɔ là. i mán' a dòni ɲɔ́ɔ là tùgun, fűs béle wo tɛ́ɛma i b' a díi-la an fɛ le tún, i ni nàa.

Well, then you would take a cow and carry it to Tinbo, or a goat or a chicken and carry it there. When you've carried it there, there's nothing between you, you just give it to them and you go home.

an béle i bálu-la, an béle fɛ̋nfɛn máa-la

And they didn't feed you, they didn't do anything.

an tée wo yɔ́gɔ

They didn't pay you for it.

kà i yɔ́gɔ?

to pay you?

an tée wo kɔ́ɔ

they didn't give you anything.

a sáŋasaŋa.. a sáŋasaŋa, si sìiséèn' tágata, háray i ti prɔ́blɛm sɔ̀tɔ

the basket (if it's broken) if the chicken go away, you get problems.

si sìiséènù bɔ́ɔ-ta an fúutɛ-ta i bólo, háray a ti máa nánbara là

If the chicken escape from you, you've got problems.

an si wo tìgi tɔ́ɔrɔ kóoben

They would torment the person.

a̋! an si nàa i la-yɔ́gɔ kà i dòni kàsoè là tóode

They would come and make you pay and then they send you to prison.

mhm?

ɛ́ɛyi, ɔn tùma ɲɔ́ɔ káɲɲa,

yes, at that time, at that time

ɲɔ́ɔ káɲɲa

at that time

fɛ́n de.. dɔ́nk, háray wo le b' a máa-len, wo ma nin kɛɛ tɛ́ɛma nɔn, an fàtan-den de? kàn dóon' tɔ i mán' a wà, i s' a tàran, páanɛ bóɲɛ̀ sìya-len

So, this is the reason why there is a difference between us and them? In some places, when you go there, you would see that there are a lot of metal roof houses,

ɛɛ.. nàafúlè i sìya-len, kɔ̀nɔ wo ma le, fàtafíɲɛ̀nù, yɔ̀ɲɛ́ɛ̀nù, ma le mínnù bi kákkabɛ fɔ́ɔ-la,

and there are a lot of things, and we, the africans, the slaves, we, who speak kakkabe

i mán' a wà sóo wő sóo fáyida tígitigi hàyi sìgi dúla i t' a sɔ̀tɔ

Any place where you go, you cannot even get a chair.

dɔ́nk, wo le máa-len tɔ́ɔrɛ̀ là wo ma kùnma kà kée bìi, káa káma le?

So that's what brought suffering on us till present, or how is it?

wo.. n n' a fɔ́ɔ wo yen mín k' a máa háa an ka kɛ́ɛ kúma yɛ̀lɛmán, an kó kákkaɓɛ, fúlan de

I will tell you, how is that that they have changed the word and that they say "kakkabe", the Fulbe.

mhm

Yes.

a tɔ́gɔ le kán fíɲɛ̀

it is called "black language"

kán fíɲɛ̀

black language

kán fíɲɛ̀, wo le fɔ́ɔ-la nun

"black language" this was told before.

wi

yes

kɔ̀nɔ fúla, an de tée sɔ̀n wo ni fɔ́ɔ

But Fulbe didn't want it to be said

mhm

yes

a n' a fɔ́ɔ kákkaɓɛ, wo kákkaɓɛ bi mín fírɛ-len, kó háaɓɛ

They said "kakkabe" and it is translated as "slave workers"

kó háaɓɛ, wo le kó kákkabɛ, si wo máa dún a i fɔ́ɔ-la le kán fíɲɛ̀

the slave workers, otherwise, it's called black language.

mhm

Yes.

kɔ̀nɔ ɛɛ ɓá wo kákkabɛ báti háaɓɛ fɔ́li, wo le b' a máa-la fóo b' a fɔ́ɔ-la kɔ̀tɛ́ɛ̀ kákkabɛ

Since the word "kakabe" has become more widespread than the word "haabe",that's why now everybody calls it "kakkabe".

kákkabɛ

Kakabe

mhm, wo le b' a máa-la, n b' a fɔ́ɔ-la kákkabɛ, si wo máa dún kó ɛɛ kúma fíɲɛ̀

That's why now everybody calls it "kakkabe", otherwise it's "black language".

kúma fíɲɛ̀, kán fíɲɛ̀ nɛ́ɛ̀?

"kúma fíɲɛ̀, kán fíɲɛ̀" right?

wo le fɔ́ɔ-la nun, kán fíɲɛ̀.

that's how it was called before, "kán fíɲɛ̀"

háray a i fɔ́ɔ-la le kán fíɲɛ̀

before it was called "kán fíɲɛ̀"

ɛɛ háray.. háray nɔn kán fíɲɛ̀ le, an b' a fɔ́ɔ-la kán fíɲɛ̀ le nɛ́ɛ̀?

So, before they called "kán fíɲɛ̀", right?

mhm, i m' a yén kɛ́ɛ.. ma la mɔ̀gɛ́ɛ̀nù mín táa-len nun Bɔ́kɛ

Don't you know, that there were our ancestors who went to Boke?

mhm

Yes.

wo tùgun sòséènù kó an ma le ɲɔ́ɔ là mìkifɔ́ɔrɛ

And susu they say that they are "mikifoore"

mhm

Yes

an y' a fɔ́ɔ-la wonù ɲɔ́ɔ, an kó le mìkifɔ́ɔrɛ̀, an fínden de tűn

They call them "mikofore" which means simply that they are black

an tɔ́gɛ̀ le wo

that's their name.

fɛ́n de b' a máa-len kɔ̀tɛ́ɛ̀ nɔn ma la mɔ̀gɛ́ɛ̀nù kɔ̀tɛ́ɛ̀, an ti fɔ́lɔ ka wo kúma ɲɔ́ɔ bóloka-la kɔ̀tɛ́ɛ̀, an ni bìla fúla kúlè kɔ́ɔma?

How did it happen that now our people, they started to abandon their language and to take up the Pular language?

á, nɔ̀ɔyáà, a nin ángal i yɛ̀tɛ bìta-la

The colonization and that you don't have control over yourself.

i kɔ̀ntɔn-na Kámara i ni tága i n' a fɔ́ɔ Bári le, máa Jállo

you're called Kamara, you would go and say it is Bari of Diallo

mhm

Yes

é? wo máa-ta káma?

How did this happen?

háray i ti yɛ̀tɛ làfíli, i ti yɛ̀tɛ làfíli

You disrepect yourself

i máa i yɛ̀tɛ làfíli le?

Don't you disprespect yourself this way?

háray i ti yɛ̀tɛ làfíli

You disrespect yourself.

mhm

Yes.

e̋? si wo máa ɗún i ka.. i ka kán ka kúma mín fɔ́ɔ, i bàaba ka i kɔ̀ntɔn kɔ̀ntɔ́rè mín nà, i ka kán ka wo le fɔ́ɔ káa?

Otherwise, that what you must say, the name that your father has given you, you must use it.

wo ɲàâ le dún mu

That's it.

kɔ̀nɔ nɔn si tàran-ta, i le bá' táa kàn dóo i báti i séè mayɛ̀lɛmán, háa?

But if when you go to another place, you change you nation

fɛ́n b' a máa-la háa an b' an ma-yɛ̀lɛmán-na, an bi màliya-la le wo kúma fɔ́ɔ-la káa..

Why do they change it, are they ashamed of their language or..?

fɛ́n de b' a máa-la háa kɔ̀tɛ́ɛ̀, an béle a fɔ́ɔ-la?

Why is that they they don't say it?

an bi màliya-la le a fɔ́ɔ-la káa nɔ̀ɔyáà háa kɔ̀tɛ́ɛ̀ b' an kùnma

are they ashamed of their language or is it the colonization on them?

i k' a lɔ́n wo máa-len kómin?

Do you know, how it came to this?

fúlanù n m' a fɔ́ɔ Pánpa yan

The Fulbe, I don't talk about Panpa here.

mhm

Yes.

mhm

Yes.

kɔ̀nɔ an ni.. yɔ́n kélen yan

but they.. here the slave

mhm

Yes.

fúla kélen yan, kélen pán, wo tée ɲɔ̀gɔn yén, sákkɔ wo ni fɛ̀ɛrɛ tàa ɲɔ̀gɔn fɛ

and the Fulbe there, you cannot see each other, so that you don't make agreements together.

mhm

Yes.

wo ɲàâ le dún, wo ɲàâ le dún

This is how it is, this is how it is

wo i ɲɔ̀gɔn yén-na ɲɔ́ɔ káma? an ti wo bàsan

How do you see each other? they've mixed you.

i le pán, ɔ̀ya pán, ɔ̀ya pán, si i kó i si i dɛ̀nɲɔ́gɛ̀ kéle, an n' a kéle, an n' a tɛ́fi, wo i ɲɔ́gɔn yén-na fɛ́n kélen de làko, kó si wo b' anu jánga-la le, ɛskɛ wo bél' an jànfa-la, anu ɲɔ̀gɔn yén-na wo le làko

You here, he there, he there. If you call your friend, they would call him and investigate him, why you see each other, whether you want to deceive them or not, why do you see each other.

kɔ̀nɔ Pánpa yan nɔn máa sɔ̀n wo là

But Panpa didn't want to do it.

mhm

Yes.

Pánpa yan, fúla béle ma tɛ́ɛma yan nà

Here in Panpa there are no Fulbe among us.

mhm

Yes.

wo ɲàâ le dún mu

This is how it is.

ma la hɔ́ɗɛ̀, nàanin fɔ́lɛ̀ wo mu Bɔ̀ɔndenkɔ́ le là

The first limit of our village is Bondenko (the name of a dich near Kurupanpa).

wo ɲàâ le dún mu

That's how it is.

an tɛ̀gɛ-len de tún yan nà, kɔ̀nɔ an tán máa gòyi

They've passed the limit, but it's not their property.

wo ɲàâ le dún mu

That's how it is.

Bɔ̀ɔndenkɔ́ kɛɛ kà tága háa káa là ɛɛ ma la sànsɛ́ɛ̀ dóon' bi kɔ̀ɔ kɔ́ma káa là

Bondendo is untill there, and some of our enclosures are behind the river there.

mhm

Yes.

Márgale

Margale (the name of the Fulbe part of the village)

ma la sànsɛ́ɛ̀ dóon' i búutɔ ɲɔ́ɔ là

There are some from our village.

wo ɲàâ le dún mu

That's how it is.

dóonù búutɔ ɲɔ́ɔ là

There are some of them there.

mhm

Yes.

áwà, ɓá kúmà tée bán, n dɔ́rɔn de b' a fɔ́ɔ-la, n bi wo bɛ̀rɛɛ̀ le máanditɛ-len, n bi búyi máanditɛ-len, kɔ̀nɔ n tée nɔ́n a fóo tɔ-lɔ́n-na yan

Since the speech does not finish, and I talk alone, this is waht I tell, I know a lot, but I cannot remember all this here now.

a béle sɛ́bɛ-len

It's not written.

ma ni.. ma i súlɛ tágun nun

We used to close the iron ore.

háray ma ti ma tɔ̀díya wo yen

We were happy about it.

mhm

Yes.

ma i bɔ́ɔ-la le yan, ma n táa kùréè tàa, Pàra káa là

We would go from here, and we would take the stones there in Para

mhm

Yes.

ma ni kùréènù róndi ɲɔ́ɔ là, ma ni kɛ̀nbuɛ̀ tɛ̀gɛ, kà nàa kà sùlɛ́ɛ̀ la-dáa

We would carry on head, we would cut coal and we would make the production of the iron.

Ndáanta

Ndanta.

Pàra nin Ndáanta kélen de

Para and Ndanta it's the same thing.

ma ni kùréè róndi, ma n' nàa yan, ma ni kɛ̀nbúè tɛ̀gɛ, kà sùlɛ́ɛ̀ tágun Márgale yan hári won tùma nɛ̀gɛ béle

We carried stones, we would come there, we made coal, we made the production of iron there in Margale, there was no iron a that time.

mhm?

Yes?

hári nɛ̀gɛ béle

There was no iron.

nɛ̀gɛ.. tùbábu nɛ̀gɛ béle

There was no iron from the white people.

wo k' a lɔ́n, fɔ́lɛtɔ, hári ɔ́tɛ̀ labòri-la kɛ̀nbuè là

You know, before the cars were run with coal

ahaa

Yes

táà le la-bìta-la nɔn ɔ́tɛ̀ tɔ, s' a n' a wà

The fire was lighted in the machine, so that it would work.

fɛ̋w s' a n' a bòri

so that it works

s' a n' a bòri

so that it works

é! kɛɛ tìbáabuènù

Oh, the white people!

ɛɛ a bɔ́ɔ-ta wo tɔ, a n' táa kà táa láa kúluɲɛ̀ tɔ

and apart from this, fire would be put in the train.

mhm

Yes.

i mán tága kùta gbɛ́ɛ kɛɛ bi i bólo yan nin i ni kée Kíndiya, háray kùta fóo ti bìntan

If you went with clean clothes from here to Kindiya, all your clothes would burn.

mhm

Yes.

m̋?

Really?

ahaa

lɔ́gɛ̀

wood

i máni kée gáru wő là, jéè bi

At each station that you arrived, there was water there.

an si táa ɗúyitɛ mín nà

So that they could diminish the fire with it.

ɲɔ́ɔ káɲɲa

at that thime.

a tóo-ta wo le tɔ háa mɔ̀gɛ́ɛ̀nù báti an ɲɛ̀tɛ ma-sɔ̀tɔ

It was like that until people got their freedom.

tɔ́sɔ̀tɔ bá' sɔ̀tɔ kɔ̀tɛ́ɛ̀ dónden dónden, háa màsíɲɛ̀nù fɔ́lɔ-ta nàa-la

Now we've had a little of development, machines have started to appear.

wo le, nɔ̀ɔyá ɗúyitɛ-len

and the dependence has diminished.

ɛ̀nɛ́ɛ̀ nɔn

well..

mhm

Yes

an de nɔ́n bi wo la déɲɛ̀nù tàa-la

And they would marry your daughters.

yɔ́nnù?

Who?

an de mínnù bi wo nɔ́ɔ-len nun

Those who before used to be your proprietors

híi

Yes.

an ti wo la déɲɛ̀n' tàa kóoben, wo le nɔn

They have married a lot of your daughters.

ma báta yan, ma báta Pánpa yan a bɔ́ɔ-len de fɔ́lɔ-la

At our place here in Panpa, it's just beginning.

mhm

Yes.

hári ma le tée sɔ̀n

Before we didn't want it.

hári ma le tée sɔ̀n, ɓá an t' a díi ma ma

Before we didn't want because they didn't give it to us.

fí fɛ́n nà?

Why?

é? a fí fɛ́n nà? an i ma nɔ́ɔ-len de nun

because they were our owners.

an bi wo kɔ́nden de tűn

So, its just because they didn't like you

ɛ́ nɛ́ɛ̀

kà wo kɔ́n tűn

not to like you just like that.

ɛ́ɛy

Yes

wo le b' a máa-len, an ka wo kɔ́nden de tűn

So, they just don't like you.

i bát' an na déɲɛ̀nù dóonù yén yan nà?

Have you seen any of their children here?

ɔ̀ɔ́, n m' a yén

No, I haven't seen them.

n m' a yén bùtun

I haven't seen it yet.

n m' a yén, wo le k' a máa, n k' a ɲìninká kɔ̀tɛ́ɛ̀ wo le kìnáànù, fó ma ni wo ɲìninká, a sábuè mu mín nà

I don't see ti, and that is why I asked now, you the oldmen, we have to ask you what is the reason.

ɓá háray wo le kìnáàn' de, kóè fóo bi wo le le bólo

since, the old people, everything is in your hands.

dɔ́nk, wo le b' a máa-len, ma.. fó ma ni wo ɲìninká, ma n' a lɔ́n, fɛ́n de máata a sábuè là, ma le ma nɛ̀ɛnɛ kéleɲɛ̀nù bi táa-la ɲɔ́ɔ là, an de béle táa-la yan nà.

So this is why we have to ask you so that we know, what is the reason that our siblings of there, but they don't come here.

n mákɔ̀nɔn dé

wait

sábu fìsa n kɔ le, si i ka n nɔ́n

the help is stronger than me if you subdue me.

n tée i nɔ́n, sábu fìsa le wo kɔ

I can not rule you, the reason is stronger than this.

ɔ̀ɔ́yɛ̀

No.

ɛɛ, i kán.. i kán.. káamin lɔ́gɔ b' i là, i béle n gbàsi-la ɲɔ́ɔ le?

Won't you beat me where you want to?

wo ɲàâ le dún mu

That's how it is.

ɲɔ́ɔ nun, an tán mu mùséè mín nà, nin an tán mu kán fín tígè mín nà, won de ɲɔ̀gɔn tàa

Before, their women and the kakabe (kanfintige - kakkabe, those that have black language), they would marry with each other.

mhm

Yes.

mhm

Yes.

mhm

Yes.

fí tűn, a n' anu nɔ́n

Because he was stronger than them.

i le wő i la mùséè wő háray wo si tága wáli a yen

You and your wife you would go to work for him.

e̋?

ani.. an de ɲɔ̀gɔn tàa-la, si i ka dóo gbɛ́tɛ tán tára, an t' a díi

They married between each other (the Fulbe), and if you asked for their wife, they wouldn't give it.

an mán' a wà wáli dúla nɛ́ɛ̀ ɲɔ́ɔ, an s' anu yɔ̀gɔ káa an s' anu kɔ́ɔ dámuè tɔ?

When they go to work, do they pay them or do they give them food?

an n' an yɔ̀gɔ fɛ́n nà?

What do they pay them?

kɔ̀nɔ an s' anu kɔ́ɔ dámuè tɔ, báluè tɔ, an si mín láa an búè tɔ

But they could give them food to eat, that they can put in their stomack.

an t' an kɔ́ɔ fűs tɔ

They wouldn't give them anything.

kà tága tűn kà wáli kà nàa

They just go and work and come back.

k' a wà tűn kà wáli

just go and work.

i mán' a wáli.. i mán' a wáli, i nàa-la i báta dé, i máni i tɔ-sɔ̀tɔ mín bɛ̀rɛ́ɛ̀ là, i ni tága i ni nàa wáli

When you've worked you go home, and the little time that you have, you go and you work.

an na nìngéènù nin an na sàakaànù nin an na bàânù tùgun

And also their cows, their sheep and their goats

an bi mínnù nɔ́ɔ-len won de b' a wà-la kà tɔ-ɲíni, káa an na déɲɛ̀nù b' a wà-la kà tɔ-ɲíni nun

were it those, who were governed by them, that went to take them back or were it their children that went to take them back? (in the morning the cattle is let to go to the bush and in the evening you have to go to and take them back to the village)

an i mɔ̀gɛ́ɛ̀ le tàa-la, dénnɛ̀ dóonù háray won i ɲɔ́ɔ là kùda̋y, won de i won tɔ-ɲín-na k' an na-dòn, k' an na-bɔ́ɔ, won' i ɲɔ́ɔ là le

They take people (slaves) and these children, they stay there forever, and it's them who go to look for them (the cattle in the bush), they take them home and they let them out, they are there.

brúsà tɔ

in the bush

anu báta

at their place

an báta ɲɔ́ɔ là

at their place there

won ni jéè sɔ̀ri, an ni lɔ́gɔ ɲíni, an si fɛ̋nfɛn máa, an s' a máa, kɔ̀nɔ an t' anu fɛ́ɛtibɔ

They scoop water, they look for wood, they do everything, but they don't buy them clothes.

kɔ̀nɔ an s' an.. an t' an fɛ́ɛtibɔ

But they don't buy them clothes.

áa

yes

wo ɲɔ́ɔ bi tóo-la káa là an tée kùta láa an ma

They stay like that, and they don't put on clothes.

an s' an láa, si an na kìnáànù ka díi anu fɛ yan nà

They would put it on, if their parents give it to them here.

yan nà

here

an ni tóo wo ɲɔ́ɔ búutɔ ɲɔ́ɔ

They remain like this

an tée an na-kàran, an tée fɛ̋nfɛn máa

They don't makey them study, they don't do anything.

an y' a fɔ́ɔ-la wo le ma i kó kúrukaadɔɛ̀

They call them "kurukado".

kúrukaadɔɛ̀

the slave

dɔ́nk háray kɛɛ áduna bàngukálè fóo búutɔ

So, in the whole world,

óma le.. óma le tűn de.. ála kíiti-ta, óma le tűn de ka tɔ́ɔrɔya wo sɔ̀tɔ káa mɔ̀gɛ́ɛ̀ dóonù bi háray óma tùgun máa?

Is it only us, that God decided that we suffer, or are there other people apart from us?

a béle, a béle wő béle káamin nɔn

There is no such place where you don't have it.

mhm

Yes.

a bi

It exists there.

a fínma a gbɛ́ɛma. a bi

Black or white, it is everywhere.

gòyi

Right.

a bi.. a bi hári i mán táa káamin kùɲɛ́ɛ̀ bi ɲɔ́ɔ,

Wherever you go, there is a governor,

dóonù bi ɲɔ́ɔ

There are others..

mín bi dóonù nɔ́ɔ-len bi ɲɔ́ɔ

There are those who rule over other people.

wo ɲàâ le dún mu

That's how it is.

ɓá si i táa-ta árabu jàmanáà tɔ, a bi

I you go the the Arab country, it is there.

mhm

Yes.

sínuwan' tɔ, a bi

In China, it is there.

mhm

Yes.

ɛɛ áleman, a bi.

in Germany, it is there.

mhm

Yes.

tìbáabuènù ka álemannù nɔ́n nɛ́ɛ̀, anu máa anu dɛ́turnɛ le, k' anu nàati anu báta?

Isn't it that the white defeated the Germans and made them return to them and took them (as captives) with them?

wo ɲàâ le dún

That's how it is.

dɔ́nk óma la kɛɛ júma sálè tùgun yan de tɔ, ma ti fɔ́lɔ júma kɛ́ɛ sàli-la ma báta yan kómin nà a ti sàn jèlu bɔ́ɔ.. dɛ̀pí júma sálè fɔ́lɔ-ta, a báti sàn jèlu bɔ́ɔ? tèle jèlu bɔ́ɔ.. ɛɛ.. sàn jèlu bɔ́ɔ?

Our praying there, since we started praying here, how many years have passed?

sàn sàba le káa

three years

áwà ɲɔ́ɔ an tòoɲáà bi, kó sàn sàba le

They're right, it's three years.

sàn sàba le káa? ma i sàli-la yan

We've been praying here for three years.

ma i sàli-la yan

we've been praying here

ma b' a fóo máa-la wo ma le báta yan nɛ́tɔ

We do all this here.

ma b' a fóo máa-la ma báta yan de tɔ, kɔ̀nɔ ɛ̀lla bi ɲɔ́ɔ là

We do all this at our place, but there is one problem

áwà, fɛ́n ɛ̀lla?

What problem?

fɛ́n mu wo ɛ̀llaà là? ma la jáamiyè káydè, ma ka kán k' a la-bɛ̀n

What is the problem? The documents of the mosque we have to arrange it.

wo ɲàâ le dún mu

That's how it is.

ma la jáamiyè, a káydè ma ka kán k' a la-bɛ̀n. Ma mán' a la-bɛ̀n, ma tùgun si tàran jáamiyèn' na kɔ̀ntɛɛ̀ tɔ, kɔ̀nɔ nɔn tíɲarè i ma bólo

Our mosque, we have to arrange it's documents. When we've arranged it, we will be considered in the mosque census, but there is one fault there.

wo ɲàâ dún mu

That's how it is.

mhm

Yes.

kɛɛ jáamuyè i káamin yan, ma bɛ̀n-ta ɔ̀ya láa-la

There, where the mosque is, we agreed to put there the thing

mhm

Yes.

mɔr.. mɔ̀gɔ máni fàga, a i la-dòn káamin

the mor.. the place, where the person is put when he is dead.

wo mán láa féere, ɛɛ sùtura, a ni láa féere

it should be put apart and the toilet apart.

jáamuwɔɛ̀, k' a kɔ̀nti

The mosque, it has to be censed.

si tàranta si mɔ̀gɔ bílɔ́ɔlu máa mɔ̀gɔ kɛ̀mɛ bɔ́ɔ, háray wo kɔ̀nti-len, jáamiyè dímansyɔn, háray wo tùgun bi

wheter it can accomodate fifty or hundred people, this should be censed, the dimensions of the mosque, and that too.

wo ɲàâ dún mu

That's how it is.

háray a dímansyɔn, a yáagɛ nin a jànjaya

it's dimensions, it's lenght and it's width.

pàskɛ́ si dɛ́lɛgasyɔn nàata a fɛ́lɛ, a si màɲíninka wo fóo là

Because if there's a delegation comes to look at it, they will ask about all this.

mhm

Yes.

a si màɲíninka si mɔ̀gɔ báti fàga, ma y' a dòn-na mín nà

They will ask where do we put a person when he dies.

mhm

Yes.

ma n' a fɔ́ɔ yan de

We would say: "here".

wo ɲàâ le dún mu

That's how it is.

si mɔ̀gɔ i táa-la sútura tɔ, wo b' a dòn-na mín nà? ma n' a fɔ́ɔ: yan de

When person goes to the toilet, where do you take him? We would say: "here".

kɔ̀nɔ si tàranta wo béle, háray a tée gàsɛ

But if there isn't any, it's not good.

dɔ́nk.. dɔ́nk yan káa ɲáa káa káa káa wo ɲɔ́ɔ le bi wo tɔ́ɔrɔ-la yan nà

So now, at this very moment, this is the difficulty that you have.

wo le ma tɔ́ɔrɔ-la wo jáamuyè la kóo, hin ma tɔ́ɔrɔ-len kóoben kóoben

this is what worries us, it worries us a lot.

káydèn na kóo le, káydèn' dóon tée gàsɛ́, súturà kɔ́ɔma, káydè, a tée gàsɛ́

The thing with the documents, it's not good, without the toilet we cannot arrange the documents.

ɛɛ mɔ̀gɔ máni fàga i si la-dòn káamin nɔrmalman mɔ̀gɔ máni fàga, i ka kán kà kìi jáamiyè tɔ le

When a person dies, the place where you put him, as a rule, when sombody dies his body must be kept in the mosque during the night.

a béle kìi-la bón de là dé, jáamuyè tɔ

it' s not kept during the night at home, it should be in the mosque.

a ka kán la-dòn ɲɔ́ɔ.. ɲɔ́ɔ là, an b' a fɔ́ɔ-la ɲɔ́ɔ le ma.. káma..

it should be put there.. how do you call it?

mɔrg.. mɔrg mhm? ani y' a fɔ́ɔ-la wo là

"morg" right, that's how they call it.

ɲɔ́ɔ, mɔ̀gɔ máni fàga, i la-dòn-na ɲɔ́ɔ le. Ma le dún si dóo fàga-ta, kɔ̀tɛ́ɛ̀ ma y' a tóo-la bóɲɛ̀ là, ma ni dóo bɔ́ɔ mín s' a kántan háa sàgúèma

When a person is dead, he is put there. And we, if somebody dies, now we keep him at home, we look for somebody, who would look after it till the morning.

wo ɲàâ le dún mu

That's how it is.

ma ka tàran ma la kìnáànù tùgun b' a máa-la wo ɲàâ le nun gòyi

Our parents did it this way too.

kɔ̀nɔ ɓá nɔn kɔ̀tɛ́ɛ̀..

but since now..

kɔ̀nɔ Fúuta yan wo béle kàyéè kànka-la

But here on the Futa-Jallon, you don't steal people.

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